BECOMING ONE FLESH: The Baptism of The Spirit

CONTENTS




The baptism of the Spirit – what image does this create in your mind?  What emotion does it provoke in your heart?  Many in the Church today are fascinated with the baptism of the Spirit, yet few understand what it is, why it is given and what it means in the life of the believer.  We focus so intently on the process and symptoms of the baptism that we fail to recognize it for what it really is.  So then, just what is the baptism of the Spirit?  Why is it given, and what does it mean?

POWER TO THE PEOPLE

            Many would tell you the baptism of the Spirit is given so the Lord’s people will have ‘power’ in this world.
            Speaking of the baptism, Jesus said, “you will receive power when the Holy Spirit comes on you”.  This power was first manifested at Pentecost when “All of them were filled with the Holy Spirit and began to speak in other tongues” and it did not stop there, nor did it limit itself to the manifestation of tongues.  Peter healed a crippled man, Acts 3: 6.  The followers of Christ “performed many miraculous signs and wonders” among the people, Acts 5:12 & 6:8.  “Evil spirits came out of many”, Paul blinded the enemies of the Lord, Acts 13:9-12, the dead were raised, Acts 20:9-12, and many other things were also done in the name of the Lord by the power of His Spirit.
            Even today these powerful manifestations of the Spirit can be observed so we know they are still at work to strengthen the body and bear witness to the grace, mercy and power of the risen Lord!  Yet, as amazing as these things are, they are only the side effects, or symptoms that testify to the presence of the Spirit.  They are not the reason the Spirit was given!
           Unfortunately many blindly pursue these amazing manifestations of the Spirit’s presence.  And thereby tread dangerously close to the way of Simon: Acts 8:13-23 “Simon himself believed and was baptized…. When Simon saw that the Spirit was given at the laying on of the apostles hands, he offered them money and said, “Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.”  Peter answered: “May your money perish with you, because you thought you could buy the gift of God with money!  You have no part or share in this ministry, because your heart is not right before God.”  Simon desired the Spirit’s power and he thought to obtain the ‘gift’ rather than the ‘giver’.  By doing so he tread dangerously close to destruction even though he had ‘believed and was baptized’.  So then, the question must be asked, what do we seek after and why do we long for these things?



COMFORT AND COUNSEL

            Likewise we are taught the purpose of the Spirit is to provide the Lord’s people with comfort and counsel.
            Many things were said regarding the comfort and counsel the Spirit brings into the life of the believer (Jhn 14:16-26, 15:26, 16:7, 2 Cor 1:3-5, etc..).  In fact, Jesus thought these things of such vast importance he even went so far as to proclaim that “it is for your good that I am going away.  Unless I go away, the Counselor will not come to you; but if I go, I will send him to you.”  Now, it is good that we give thanks always for the abiding presence of Him who is the source of the comfort and counsel we so desperately need.  Yet though we need his comfort and rejoice in the knowledge, wisdom, guidance and direction we receive, these too are merely ‘manifestations’ of the Spirit’s in-dwelling presence and not the reason for that presence.  If knowledge, wisdom and/or comfort is our goal then once again we have missed the point and “failed to see the forest for the trees.”

DISCOVERING THE FOREST

            In truth our quest is not to gain power, or knowledge, or wisdom.  Neither is it to obtain comfort nor counsel from the Spirit, though each of these things are good and proper in their place.  So then what is it that we are to seek after and where do we begin?
            We begin with John 17:20-23, “My prayer is not for them alone.  I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you.  May they also be in us…. That they may be one as we are one; I in them and you in me.  May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.”
            We begin with the understanding that the purpose for which Christ came into the world was to reconcile God and man.  Specifically, we should understand He desires complete unity or, if you will allow the expression, ‘oneness’, to exist between himself and redeemed man.  Hold this thought and let’s move on a little farther.
            Next we see that Jesus said, John 14:15-26, “If you love me…. I will ask the Father, and he will give you another Counselor to be with you forever – the Spirit of truth…. He who loves me will be loved by my Father…. Jesus replied, “If anyone loves me, he will obey my teaching.  My Father will love him, and we will come to him and make our home with him….” 
            “If you love me”.  All of the promise depends on this one small detail.  “If you LOVE me”.  There is nothing else we can give that will be found acceptable.  No matter what we offer, no matter what we ‘do’, regardless of what we ‘accomplish’; if it is not motivated by love for Him then it is not acceptable.  What he desires is the one thing he CANNOT create in and of himself.  Specifically, the freely given LOVE of one who has the free will to reject the offer of eternal unity/oneness with him.  This offer is open to ALL, but few indeed will truly enter into real relationship with him and discover the joys of the ‘oneness’ he desires for us to share with him.
            But just exactly what is this unity/oneness about, and what does it have to do with the baptism of the Spirit?

‘ONENESS’ WITH CHRIST

            At this point please take a moment and read Ephesians 5:22-33.  This passage compares the marriage relationship of man and woman to that of Christ and the church.  It concludes with the following statement.  “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”  This is a profound mystery – but I am talking about Christ and the church.” 
            Though applicable to man and woman, Paul’s greater goal here was to convey a profound truth about Christ and the church.  Simply put, the church is the bride of Christ (Jhn 3:29, Eph 5:22-32, Rev 19:6-8, Rev 22:17) who is destined to become perfectly and completely ‘one’ with the bridegroom who is Christ Jesus!
            Now, the goal is ‘complete unity’, or perfect ‘oneness’, and though we may come very near this ideal; such will not be fully realized until we experience the reality of our marriage to Christ (Rev 19:6-8).  For now we are betrothed to him, that is to say we are engaged but not yet married; we are bride but not yet wife.   We also know that even in this imperfect world that she who is engaged carries with her some of the authority/power of her promised husband and it is just like this with the church who is engaged to Christ.
            If this is true, one question yet remains.  She who is engaged receives from the bridegroom both a pledge and a token, that is, the pledge of his word and a ring of signification to mark her as belonging to himself.  If so, then how are these things fulfilled in the engagement of Christ and his betrothed? 

THE PLEDGE OF UNITY

            “And you also were included in Christ when you heard the word of truth, the gospel of your salvation.  Having believed, you were marked in him with a seal, the promised Holy Spirit, who is given as a pledge of our inheritance until the redemption of those who are God’s possession – to the praise of his glory.” (Eph 1:13-14, 2 Cor 1:22, 5:5)
            That’s right, the Holy Spirit himself serves as the pledge of our coming inheritance and completion in Christ at which time ‘we two shall become one flesh’, fully, completely and eternally – to the praise and glory of God!  And, just as a woman is ‘marked’ as belonging to her betrothed by an engagement ring, even so does the Spirit ‘mark’ each of us as belonging to God until the day the promise is fulfilled.  But how is this accomplished?

THE BAPTISM OF THE HOLY SPIRIT

            “The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body.  So it is with Christ.  For we were all baptized by one Spirit into one body…. And we were all given one Spirit to drink.”, 1 Cor 12:12-13. 
            Now, that Spirit is the Spirit of Christ Jesus who is given to and abides in everyone who loves Him (Jhn 14:15-26, Acts 2:38-39,1 Cor 3:16).  And the baptism is that which places each one into the body of Christ, bestows upon that person the pledge of Christ and marks him/her as belonging to the Lord. 
            In essence, the baptism of the Spirit is the culmination of the reality that Jesus has both accepted to himself and extended from himself the offer of committed relationship with another.  That relationship is then consecrated and sealed through the baptism of the Spirit which serves as the pledge and token of engagement until the time when the fullness of unity through marriage will be entered into.
            As realized in the perfect will of God, any such engagement is entered into only by the narrow path of love.  Love is the only acceptable basis for the establishment of such an intimate and eternal relationship.  Where there is law it condemns, where there are works they will fail, where there is sacrifice there is no love and even the demons believe and tremble.  Amen.  Even so Lord, your bride awaits your coming!


DELVING DEEPER INTO THE BAPTISM OF THE SPIRIT

            In our previous study we came to understand that the ‘baptism of the Spirit’ is that which places every member into the spiritual body of Christ.  It is in effect our ‘engagement’ ceremony to Jesus as the Spirit himself takes up residence within us and serves as both the ‘pledge’ and the ‘token’ of our ‘betrothal’ to Christ as part of the Church, which is his ‘bride’ and his ‘body’.
            As such, we already understand that when the Spirit baptizes us into the body of Christ that he comes and dwells within us.  If we add to this the understanding that as we mature in Christ we “are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.” (2Cor 3:18), and that “when the counselor comes…. He will testify about me.  And you also must testify…” (Jhn 15:26-27);   then it becomes apparent that, in large measure, the ministry of the Spirit is to work in us, through us and out of us as a living testimony to the truth and reality of Christ Jesus even as he molds us into the very image of his glory.
            To accomplish these tasks the Spirit has at his disposal the very knowledge, power and authority of the Godhead and as we learn to move in concert with him the power of God is increasingly manifested in our lives.  But in what ‘measure’ and what ‘form’ will this manifestation present itself?  And is there any ‘one’ manifestation that will always be present in the life of a believer who has been baptized by the Spirit into the body?  These are the questions we will attempt to address in the following paragraphs.

A WARNING AND A PLEA

            It is an arguable truth that no aspect of our life in Christ has been the target of such intense scrutiny, obsession and persecution as that surrounding the manifestation of the Spirit in the life of the believer.  Nor perhaps has any other single issue been the source of greater division, damage and trauma within the body of Christ than the very manifestations of the Spirit that are supposed to be its greatest source of healing, comfort and power.  Sadly, the traumatic damage done to the body is usually not the work of some outside agency, but instead is the result of internal warring between the very members of the body itself who are typically motivated out of pride, jealousy or ignorance.  God forbid!  Was it not our own Lord who said, “every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand.” (Mat 12:25)?
            So then, let the body of Christ unite in the bonds of love and reason together peaceably as we search for our Lord’s truth; remembering always that above all it was his desire that we remain committed in our love for one another as we go about his business.

MANIFESTATIONS OF THE SPIRIT

            The presence and power of the Holy Spirit is manifested in many forms (1 Cor 12:1-11, Gal 5:22) such as miraculous powers, prophecy, healing, teaching, joy, gentleness and even administration.  Some are quite overt and easily detected even by our five ‘human’ senses.  Others are very subtle and often go unnoticed by the world around us, but they are just as real and just as powerful as their more ostentatious brethren.  Things such as love, peace and mercy may speak softly but they testify with awesome power, boldness and clarity toward the abiding presence and work of the Spirit.
            Ultimately we must understand that although each of these is very different, they are all absolutely vital for the continued growth, health and success of the body of Christ (1 Cor 12:14-26).  Scripture teaches us that; (1 Cor 12:20-26) “As it is, there are many parts, but one body.  The eye cannot say to the hand, ‘I don’t need you’.  And the head cannot say to the feet, ‘I don’t need you!’…. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.” Therefore, it is self-evident that not one single manifestation of the Spirit’s presence and power can be counted as unimportant and God should be praised that he has seen fit to equip his people so well for their work in this place!

RECEIVING THE BAPTISM: WHO AND WHEN

            We have already dealt with the question of ‘what’ the baptism of the Spirit is.  In doing so we also directly touched the question of ‘who’ receives the baptism and indirectly addressed ‘when’ the baptism would be received.  However, in the interest of clarity it would seem prudent to revisit the questions regarding ‘who’ and ‘when’ that surround the baptism of the Spirit.
            Now, scripture makes it abundantly clear that the church is the body of Christ when it says, “And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.” (Eph 1:22-23).  Scripture makes it equally clear that the church/body is dependant on Christ for the hope of salvation when it says, “For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.” (Eph 5:23, 1:7, 3:6).  Finally, as was previously noted, scripture explicitly declares how we become members of the church/body when it says, “we were ALL baptized by one Spirit into one body – whether Jews or Greeks, slave or free – and we were ALL given the one Spirit to drink.” (1 Cor 12:13).
            Note carefully that scripture is openly and directly declaring that everyone who is part of the church/body of Christ has the hope of salvation, and that no one can be placed into his body except by means of the baptism of the Spirit!  In truth this conclusion regarding our ‘spiritual’ baptism should not be surprising to us since we fully understand and readily acknowledge this same truth in its material ‘type’ which is water baptism.  What I am saying here is simply that just as a person is placed into the ‘material’ body of Christ (the earthly church) through the baptism of water; so too is he placed into the ‘spiritual’ body of Christ by the baptism of the Spirit.  And, just as it is impossible to be joined to the material body without having received the baptism of water, so to is it impossible to be a part of that spiritual body without having received the baptism of the Spirit!
            Are you a member of the body of Christ?  If so then you have received the baptism of the Spirit for there is no other way to be part of his body than through that baptism!  Does this mean that at the very moment a person receives Jesus and enters into a saving relationship with him that they also receive the baptism of the Spirit?  YES (Acts 2:38-39), for there is no other path to salvation except through the doorway of Christ’s body, and the baptism of the Spirit is the only way to be born into it!
            Now, I am well aware that many teach the baptism of the Spirit is typically not associated with the moment of salvation and that it pertains more to kingdom power and authority than to one’s inclusion in the church/body.  It is taught that a person receives salvation at a given time, but frequently he/she will not receive the baptism of the Spirit until sometime later in their walk with Christ.  I also understand that scriptures exist which ‘seem’ to support this understanding.  I will offer an explanation to help sort out the confusion surrounding this issue in due course (see Appendix A, ‘Question 1’), but for now I would ask those who teach such things how they reconcile their understanding with 1 Cor 12:13.  Specifically, I must ask on what basis might a person who has not received the baptism of the Spirit hold out his/her hope for salvation since scripture declares he/she is neither a part of the church of Christ nor of his body since “we are ALL baptized by one Spirit INTO one body”, which is his church!!! 
            Therefore, we conclude by simply stating that based on the directly explicit teaching of scripture; everyone who has entered into a saving relationship with Jesus is a part of the body of Christ and has been placed into that body by the baptism of the Spirit as promised by our Lord.  And ALL who are part of the body are blessed by the indwelling of his Spirit and as such are co-laborers with the Spirit for the gospel of Christ in the presence, power and authority of that same Spirit!     

THE PURPOSE BEHIND THE POWER

            Now, if we are indeed co-laborers with the Spirit; then what is it that we labor for?  There appears to be many answers to this question.  One labors to plant the gospel among unbelievers, another to reap the souls of those who have heard and are ready to receive Christ.  Still another contends for the doctrines of the faith while yet another sows mercy, grace and love among the brethren.  Miracles are worked as people are healed and demons are displaced.  Songs of praise are lifted to Him who is on high and prayers of intercession are fervently offered in places of silence and solitude, heard only by the ears of Him who is our Father but felt by the myriads for whom they are lifted. 
            Yet while each of these areas and forms of ministry are worthy endeavors and are in truth a part of the labor set before us; none of them directly addresses the ultimate purpose behind the power of the Spirit that seeks to be released in our lives.
Of a certainty we are to labor for the gospel as we reach out to the lost.  In addition we also share in the task of building, encouraging and strengthening our brethren in the body of Christ (Tit 1:9, 2:15, Heb 3:13, 10:25, 1 Cor 14:3,12, Lu 22:32, Acts 15:32, Rev 3:2).  To accomplish this, “to each believer the manifestation of the Spirit is given for the common good.” (1 Cor 12:7).
            Note carefully that the manifestation of the Spirit’s presence and power, whether it be healing, prophesy, wisdom, faith, tongues, knowledge or some other, is given ‘to each’ believer for the ‘common good’ of the body and its ministry.  Now, add to this the understanding that “All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.” (1 Cor 12:11).  “In fact God has arranged the parts in the body, every one of them, just as he wanted them to be.” (1/Cor 12:15).  “It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
            Then we will no longer be infants, tossed back and forth by the waves and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming.  Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is Christ.  From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.” (Eph 4:11-16).
            Now, it is easy to see that we are all given one or more manifestations of the Spirit (cf. Mt 25:14-30, the parable of the talents).  These manifestations are selected and given to us by our Lord for the common good which is to build up the body until we are mature and completely unified with one another and with Christ, who is our Head, in all things.  This simple truth once more speaks of God’s constant and abiding desire to reconcile himself with man and is the ultimate purpose behind the power of the manifestations of the Spirit in our lives!  The many and various ministries we find ourselves involved in are each a tributary designed to flow into this mighty river of God’s purpose, plan and blessing.

FOR THE COMMON GOOD

            To fully grasp what is being done in and through us by the Spirit.  It is important to carefully consider the meaning and ramifications of the notion that each manifestation was selected and given to each member of the body for the common good.  This may sound like a simple thing, and in truth it is.  But the ramifications of this truth reach farther than we typically perceive.
            If we consider that Christ himself suffered and died for the common good, then we can immediately appreciate the reality that the ‘common good’ may not be coincident with the immediate good of a specific individual or group.  In fact it may be necessary that some suffer or even perish for the common good!
            Regarding spiritual manifestations we should understand that while we can and should eagerly seek the gifts of the Spirit; it is God who ultimately determines which gifts are needed by the body and to whom they will be given.  While he hears our petitions and is no doubt sensitive to our desires about some particular gift we might want to manifest; his first priority is to equip the members of the body for the common good of the entire body.  As such it may well be that we may not be gifted in the way we would choose.  As always however, the doorway of petition remains open to us that we can continue to lift our hearts to him.  In fact scripture encourages us to do so when it says, “But eagerly desire the greater gifts.” (1 Cor 12:31)

WHICH IS THE GREATEST?

            Now, if we are counseled to desire ‘the greater gifts’, then it would seem prudent to seek understanding regarding which gifts are ‘the greatest’ and of more than passing interest to understand why they are considered to be ‘the greatest’.  Scripture itself provides a simple answer to this question when it says, “Now you are the body of Christ, and each one of you is a part of it.  And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues.” (1Cor 12:27-28)  While this passage does not present an exhaustive list of the manifestations of the Spirit, it is complete enough that we can easily discover the conceptual truth it was meant to convey. 
            We should begin by noticing that an ‘order of greatness’ exists for the gifts of the Spirit.  The above passage indicates that this order, at least for the gifts listed, is as follows: Apostle, prophet, teacher, miracles, healing, helps, administration and finally tongues.  Perhaps you are surprised at, or would even disagree with the position of some of the gifts in this list.  If so, that’s alright.  If you can bear with me a bit longer I think we will soon come to understand why they are ordered as they are.
            To begin, I would ask the reader to NOT focus on which gifts are listed here as ‘greatest’ since in truth that is not important.  Instead let us carefully consider them to discover WHY they are positioned as they are in terms of their ‘greatness’.
            As we do this a pattern begins to emerge that is intrinsically connected to the common good of the entire body!  Consider the first three manifestations and carefully note how broadly they impact the body.  For example, an apostle labors to build the church in virtually every aspect and is instrumental in establishing the vision and direction for the entire body and/or local congregation.  A prophet reveals and/or clarifies the heart, mind, desires and intentions of God to all who hear his message.  Meanwhile a teacher contends for the teachings of the faith and struggles to provide a firm foundation of knowledge and understanding upon which the children of God can stand and not be moved.  Each of these impacts very large segments of the local and/or corporate body as they sow spiritual seed throughout the entire body.
            As we consider the next gifts we will come to perceive that while miracles and healings are quite spectacular and may be more beneficial to those directly involved; their impact is relatively localized and typically does not touch the body in the same broad and pervasive manner as the first three.  As such, their benefit to the entire body is generally less than that ascribed to the working of the apostles, prophets and teachers.
            Like those before them, the gifts of ‘helps’ and ‘administration’ work outward from the worker into the body.  The depth and breadth of their impact will vary, but typically they are neither as spectacular nor as pervasive as those that come before them.
            Finally, our list terminates with the gift of tongues which has been placed last on this list even though scripture teaches us that ‘he who speaks in a tongue speaks to God’.  Without doubt any gift which affords such an opportunity must be of great value and benefit, so then why does it appear last and why does this passage seem to consider it to be least among the gifts that are listed here?
The answer to this comes directly from our understanding that each gift is intended for the common good of the entire body.  In fact, scripture itself clearly explains the ‘big picture’ when it states: “Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy…. He who speaks in a tongue edifies himself, but he who prophesies edifies the church.” (1Cor 14:1-4)  From this we can easily understand that when one speaks in a tongue he is able to enter into a deeply rewarding experience between himself and God.  However, unlike the previous gifts, the gift of tongues typically works to edify the speaker and is primarily conducted between God and the one who speaks.  As such this gift, though extremely poignant to the speaker, is of limited benefit to the entire body.  This is why the above passage encourages us to ‘follow the way of love’ as we seek spiritual gifts from our Father.
Now, I am well aware that many will take offense with the above statements regarding the gift of tongues.  I am also aware that tongues has opportunity to work outward from the worker when used in an intercessory capacity or when coupled with the gift of interpretation.  The reader should be aware that it is not my intention to disparage any gift of the Spirit, but only to understand what makes one of greater value in the Father’s eyes than another.  To further this understanding let us consider what scripture means when it says we should ‘follow the way of love’.  This immediately raises the question of ‘what does love have to do with spiritual gifts’?

THE WAY OF LOVE

Almost everyone knows the 13th chapter of 1 Corinthians is the Bible’s great discourse on love.  What is not as commonly recognized is that Paul’s purpose in writing this discourse was not so much to teach us about the subject of ‘love’ as to instruct us regarding the proper attitude we should have toward the acquisition, use and placement of spiritual gifts within our lives and the body of Christ.
What, does this surprise you?  If so, please take the time to read the entirety of chapters twelve through fourteen.  What you will find is that they are all part of one discussion that centers on the topic of spiritual gifts.  But still, what does ‘love’ have to do with spiritual gifts, and more to the point, what is ‘the way of love’ Paul refers to regarding which gifts we should desire as ‘the greatest’ and how we should employ them?
In chapter thirteen Paul teaches us that no matter what gifts we are given, and no matter how active they are in our lives, if we do not employ them with an attitude that is centered and focused on love then nothing is gained and no one is truly profited.  But exactly how can we know if we are ministering our gift in the kind of love that Paul is talking about?  Let’s take a moment to consider the characteristics of love that will allow us to please God in our ministry efforts.
“Love is patient, love is kind, it does not envy, it does not boast, it is not proud.  It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.  Love does not delight in evil but rejoices with the truth.  It always protects, always trusts, always hopes, always perseveres.
Love never fails.  But where there are prophecies, they will cease,; where there are tongues, they will be stilled; where there is knowledge, it will pass away…. And now these three remain; faith, hope and love.  But the greatest of these is love.” (1 Cor 4-13)
Ten thousand pages would not be enough to fully consider the things pent up inside this short passage of scripture.  Therefore I ask your forgiveness in advance for the simplicity and narrowness of our focus in this place and at this time.
Carefully consider what this passage says that true love is.  Love is patient and kind, it protects, trusts, hopes and perseveres (does not give up).  Love does not envy what others have (it is not obsessed with what it does not have), nor does it boast about what it does have; love is not proud, it is not rude, and it does not seek what is best for itself but instead is focused on others (not self-seeking).   
We might well continue in this manner for some time, but already we have enough to understand the simple truth Paul was trying to convey.  Tell me, in considering the characteristics of love, which of them is it that has to do with me getting what I want or feel that I deserve?  Which of them has to do with taking anything to myself, or for myself?  None of them!
Love has nothing to do with taking or receiving anything to itself.  It is all about giving itself away for the welfare and nurturing of others.  That is why ‘Love NEVER fails’!  Indeed it cannot fail because its purpose was completed in the moment it was given away and has nothing to do with what may or may not be returned or produced from that act of giving! 
The life and actions of Jesus are the perfect illustration of ‘the way of love’ in that he continuously poured himself out for the nurturing of those around him.  When the people rejected the gift of his love; he continued to give so they might be accepted.  When they sought to harm him; he sought to bless them.  When they put him to death; he gave them the opportunity to live!
This then is the perfect way of love; to love your neighbor as yourself.  It is to give of yourself continuously for the benefit of others and find in that giving contentment and fulfillment.  It is about what you can do to nurture, build, strengthen and protect those who are within the borders of the kingdom God has seen fit to place in your hands, and realizing that as the ruler of that kingdom you are in truth its ultimate servant.  Finally, it is about becoming more like Jesus everyday in the hope that one day we will truly reflect the image of him who gave all that he was so that we might become all that he is.
This is the truth that forms the foundational core of what it means to seek the common good of the body of Christ.  And it is this kind of thinking that MUST motivate our desire for, and our ministry of the spiritual gifts we have received from the Spirit.  It is also this truth that determines which of the gifts is to be considered the greatest.
In truth this should not surprise us in the least for it is the same answer the Lord gave to his disciples when they were discussing which of them should be considered the greatest.  The answer Jesus gave to them would serve equally well in identifying which of the spiritual gifts is greatest, “What were you arguing about on the road?”  But they kept quiet because on the way they had argued about who was the greatest.  Sitting down, Jesus called the Twelve and said, “If anyone wants to be first, he must be the very last and the servant of all.”  (Mrk 9:33-35) 
This is the ideal we seek as we minister the various gifts the Spirit has bestowed upon us; to become the servant of all.  This is why the gifts that allow us to give ourselves away to the largest possible segment of the body of Christ are considered the greatest.  Notice this view of ‘greatness’ removes all consideration of how ‘powerful’, ‘spectacular’ or ‘miraculous’ a particular manifestation may be, as it instead chooses to focus on the ‘servant’ aspect of ministry just as Jesus himself did.
As scripture points out, prophecy is designed in such a way that it typically touches and edifies a large portion of the body, while tongues typically touches and edifies only the speaker.  Therefore seek to give of yourself to the body and diligently seek those gifts that empower you to do so.  But in all things give honor and respect to every gift of the Spirit for each gift is powerful, useful and absolutely necessary in the ministry of the body as a whole.  Each gift was given by design of the Spirit and each must be set loose to function freely if the body of Christ is to bring glory and praise to the throne of God as it was intended to do!
Finally, in all things remember that we do not act in a vacuum in anything we do.  If each of us is joined in ‘oneness’ to Christ in such a way that we are in him and he is in us, then we must realize that we are also joined to one another in this same way!  It is for this reason our Lord commanded us to ‘love one another’ and again to ‘love your neighbor as yourself; for in loving our neighbor we are in fact loving ourselves and our Lord also since we are ‘one flesh’ together with him.  Therefore, in all things be mindful of your brothers and sisters in Christ, for in whatever way we lift them up, we also lift up ourselves and our Lord.  But in whatever way we bring them down, we likewise bring harm to ourselves and our Lord.  As such, in all things endeavor to build and strengthen the body both in word and in deed to the praise and glory of him who first lifted you up, that is Christ Jesus who is in all things the head of the Church.  And whatsoever spiritual gift you may have, walk in the way of love as you seek to minister through it, first to the body, then to all those who walk in the darkness of unbelief.

IS THERE A UNIVERSAL MANIFESTATION?

            One of the more hotly debated issues regarding the baptism of the Spirit is the teaching that a demonstrable sign, typically that of tongues, must be manifested by the recipient of the baptism when it occurs.  Scripture can be presented to both support and refute this teaching and because of the obvious importance of the baptism itself, this issue frequently becomes extremely divisive and damaging to the body of Christ.  Therefore, it would seem prudent for us to take a moment to seek God’s wisdom regarding this matter.

ON THE ONE HAND

            For many students of scripture, myself included, the matter seems to be quickly and easily resolved by what appears to be the direct testimony of scripture itself.

 “And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues.  Are all apostles?  Are all prophets?  Are all teachers?  Do all work miracles?  Do all have gifts of healing?  Do all speak in tongues?  Do all interpret?  But eagerly desire the greater gifts.” (1 Cor 12:28-31)

            Now, at first glance this passage appears to decisively and emphatically resolve the issue with little or no ambiguity.  Each of the questions above demand a negative response such that when the question is asked ‘do all speak in tongues’; the demanded response is an unequivocal ‘No’!  As such the issue would seem to be closed and scripture to have issued its absolute edict with regard to the matter. 


BUT ON THE OTHER HAND

            However, there exists a challenge to the above understanding that has spread throughout a large segment of the body of Christ.  Though I believe this challenge to be founded on errant understanding, it is nonetheless proper and prudent that we examine and test it by the Spirit and word of God.
            The questions begin when one considers the things surrounding four distinct events in scripture (Pentecost, Acts 2; Samaria, Acts 8; Cornelius Acts 10; Disciples of John Acts 19) wherein people are explicitly and/or implicitly seen to receive the baptism of the Spirit.  The details of these interactions do not tend to fit the mold of our typical ‘expectations’ and therefore some difficult questions are generated that demand an answer. 
            Specifically, the major contentions surrounding these events center about two main points: separation of ‘salvation’ from ‘the baptism of the Spirit’, and the idea that everyone who receives that baptism will manifest tongues as its initial evidence.  IF one accepts that salvation is separate and distinct from spiritual baptism, THEN it is possible to state that while ‘NOT ALL who are part of the body of Christ will manifest tongues’; ALL who receive the additional blessing of spiritual baptism WILL manifest tongues as the initial evidence of that baptism!  In this way it is possible to avoid requiring ‘tongues’ as a part of salvation but still be able to require that gift as proof of spiritual baptism.
            Note very carefully that this argument has no merit unless and until it is proven that the baptism of the Spirit is a separate and distinct event that is not part of the salvation experience!    As has already been stated; such an assertion immediately flies directly in the face of the explicit declaration of scripture that “We are ALL BAPTIZED BY THE SPIRIT INTO THE BODY” (1 Cor 12:13, Paraphrased) of Christ!  As for how to reconcile the ‘unusual nature’ of the above mentioned events with the understanding that the baptism of the Spirit is received as part of, and at the same time as, salvation, please see Appendix A, ‘When Are We Baptized’, which deals with this issue in detail.
            These considerations not withstanding, some will object and ask, “What about the fact that everyone who scripture shows receiving the baptism of the Spirit spoke in tongues?  Doesn’t this prove that tongues are always manifested as the initial sign of that baptism?”  The answer to this is a very simple and direct ‘No’ it does not.
            All it proves is that God chose to pour out the gift of tongues on those people at those moments to fulfill His purpose.  Scripture has always declared that he “gives (spiritual gifts) to each one, just as he determines” (1 Cor 12:11) and in accordance with his will.  In fact a central message of chapters 12-14 of 1 Corinthians is that the members of the body of Christ will not all possess the same spiritual gifting and must learn to work together as we seek to accomplish the work set before us.
            Now, if we observe and teach that God chose to pour out the gift of tongues on everyone present at Pentecost, at Samaria, at Ephesus, at the home of Cornelius, or even today in a nationally televised revival with thousands of people in attendance, there is no contradiction with the voice of scripture since God can choose to distribute any spiritual gift in any manner he wishes.  But, if we conclude and begin to teach that because tongues was given at Pentecost, Samaria, etc., this means everyone who receives the baptism of the Spirit must speak in tongues as ‘proof’ of that baptism, then we are guilty of presuming far to much and thereby adding to the truth of scripture a teaching that simply does not exist!  By following this teaching we inadvertently seek to remove from God’s hand the choice of how to sow gifts into the body of Christ, place a stumbling stone in the path of his children and thereby set ourselves up to become the object of wrath of Him who we say we serve!  God forbid!
            How do we place a stumbling stone?  Consider the pain and frustration we create in the lives of our brothers and sisters whom the Lord has called to teach, to preach, to prophecy, to help carry the burdens of others through compassion, giving or intercessory prayer.  Each of these has been gifted and called to a ministry for the common good of the body of Christ.  Yet how many times I wonder have these ministries been hindered or altogether eliminated because these brothers were made to believe they could not minister in the fullness of the Spirit’s power unless they received an additional spiritual baptism apart from their salvation experience and spoke in tongues to ‘prove’ its authenticity?  How many times and how many people have obsessively focused on acquiring a gift they were not called to manifest?  How many have been made to feel as though they were second class citizens of the kingdom because they never manifested tongues?  How many ‘pretend’ to speak in tongues to gain acceptance in the congregation, but suffer constant shame and doubt privately?  How many gave in to the frustration and simply walked away?
            But again some will note that, “Jesus himself said that those who believe in him will speak in tongues (Mrk 16:17).  Doesn’t this mean that all true believers will have this spiritual gift?”  Again the answer is ‘No’!  However, consideration of this passage does bring up two very interesting points.
            First, let’s take a closer look at this passage.  “And these signs will accompany those who believe:  In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people and they will get well.”  Now, please note that the passage says these things will accompany “those who believe” (Mrk 16:17-18)!  When scripture says this, it is immediately denying that anything in addition to true belief is required for these signs to be manifested.
            This explicit declaration of scripture stands in stark contrast to those who insist a person must first believe for salvation.  Following salvation, sometimes years later, they may receive the baptism of the Spirit which will then open the way for and be made evident through its initial sign of ‘tongues’. 
            It is self-evident these two positions are not equivalent.  Therefore we must each ask ourselves who is right in this matter.  Will we put our faith in Jesus who said these things would accompany those who believe, or in today’s teachers who insist we must not only believe unto salvation, but also be ‘imbued with power’ through the separate and distinct experience of spiritual baptism in order to receive the gift of tongues?  As for me the choice is simple.  I will believe my Lord and trust that genuine belief is sufficient! 
            Once again we see the argument revolves around the issue of whether the baptism of the Spirit is or is not part of the salvation experience.  I believe, and scripture is clear in its declaration, that the two cannot be separated and in fact ‘salvation’ is only possible because of the baptism of the Spirit which seals the covenant between us and Christ!  Remember that salvation is in fact a covenant of betrothal between Christ and the individual believer (who corporately form the Church/Bride of Christ).  Without the baptism of the Spirit there can be no covenant and therefore no salvation!  As such, from the very moment of salvation the believer in Christ is imbued with the presence and power of the Holy Spirit!  Whatsoever spiritual gifting the Spirit imparts will be chosen by the Spirit, but it is a certainty that we will not all be gifted the same.
            Additionally, there is no scriptural need for any outward, visible sign to be manifested or any requirement that ‘proof’ be given to validate the baptism of the Spirit; and there is certainly no need to ‘wait’, ‘hope’ or ‘pray’ for a spiritual baptism that has already been obtained as part of the salvation/betrothal covenant. 
            This brings us to the second point of interest with regard to Mark 16:17-18.  When the passage says, “these things will accompany those who believe”, we are immediately faced with the challenge of determining ‘which of the things listed’ will accompany ‘those who believe’.  Does the passage intend to indicate that ‘all’ who believe, that is to say each individual believer, must manifest every one of these signs?  Or, does it intend that the ‘corporate body of believers’ which is the Church, will manifest them collectively?
            Now, it is obvious that the corporate body of believers can easily fill the role of ‘those who believe’.  For example, while I personally have not been directly associated with most of the ‘signs’ given in Mark 16, I know those who have been and am convinced that their testimony is true.  On an aside, please be mindful that such things as drinking poison should never be done to ‘prove’ one’s faith.  As Jesus said to Satan, “it is also written; ‘Do not put the Lord your God to the test.” (Mat 4:7).  In truth, it would be no great challenge to provide countless testimonies from the corporate body illustrating that all of these signs are indeed being manifested throughout the body when and where they are needed, but what about individually?  Are these same signs, which are readily apparent in the corporate body of believers equally available in the individual believer?
            From my own experience I would have to say the answer to this question is ‘No’.  Many believers would readily testify they personally have been directly associated with one or two of these signs.  Some have experience in more, but very few indeed can claim to have been participants in all of the signs of Mark 16:17-18.  So what then?  Should this surprise us?  Certainly not!  In fact this is exactly what scripture has said we should expect.

Now to each one the manifestation of the Spirit is given for the common good.  To one there is given (this gift)…. To another (that gift)…. And to still another (a different gift)” (1Cor 12:7-10, paraphrased)

Now the body (of Christ) is not made up of one part but of many. (1 Cor 12:14)

Now you are the body of Christ and each one of you is a part of it…. Are all apostles?  Are all prophets?  Are all teachers?  Do all work miracles?  Do all have gifts of healing?  Do all speak in tongues?  Do all interpret?  But eagerly desire the greater gifts. (1 Cor 12:27-31)

            The voice of scripture is clear, concise and consistent.  We will NOT all manifest the same spiritual gift.  Just as our own bodies are composed of many parts, so to is the body of Christ.  Each part, regardless of its function, is vitally important to the operation of the body as a whole and must be given the care and respect it deserves.  If the parts of our body did not work in harmony how would we be able to perform even the simplest of tasks?  Even so must we as members of the body of Christ learn to think and act together in harmony to accomplish His will and purpose.  

WHAT ABOUT MY EXPERIENCE!

            Perhaps you have read the things written in this work and find it difficult to deny the voice of scripture’s declaration that salvation and the baptism of the Spirit are intimately connected.  However, for you, the barrier of personal experience has yet to be bridged and as such perhaps you are finding it difficult to reconcile the voice of scripture with the voice of personal experience. 
            Tens of thousands of testimonies give witness to the Spirit moving suddenly, powerfully and in a way never before experienced in the lives of those who have long since counted the day of their salvation.  Frequently these moves will be accompanied by the manifestation of tongues and/or some other visible phenomena such as being ‘slain’ in the Spirit.  What are we to make of these experiences and how do we reconcile these testimonies with all that has been written in this work?
            The reader may be surprised to hear that I do not believe such testimonies to be at all in conflict with the things taught in this work.  It is not my intention to dispute the reality of anyone’s personal experience in the Spirit; but simply to question the correctness of declaring that experience to be the ‘baptism of the Holy Spirit’.  Indeed, scripture teaches and we should embrace the truth that as we progress in our relationship with Christ, the Spirit is constantly working to mold us into the very image of his glory.  As scripture has said, “we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.” (2 Cor 3:18).  Now, when scripture says we ‘are being’ transformed, this clearly indicates that our growth in Christ is an ongoing process, which is not to suggest that we receive ‘more’ of the Spirit but instead that we are maturing and learning to move in harmony with the Spirit who fully indwells all those who truly believe and accept the offer of becoming ‘one flesh’ with Christ.  As such, we should expect to encounter new things regularly and if we do not that should be a warning flag for us to check ourselves against complacency and spiritual stagnation.
            Every person who has entered into a saving relationship with Christ is on a personal journey to discover the boundaries of that relationship.  We each grow in our relationship with Him in different ways and at different rates.  Many of the things we encounter on our journey depend upon us.  For example, scripture says, ‘seek and ye shall find’, but do we all seek the same things?  Do we all seek with the same diligence or do we all reach out with the same measure of faith?  Of course not!
            We are each unique and our Lord knows us more completely than we know ourselves.  He knows our strengths and weaknesses.  Out of this knowledge and the depths of His love and compassion He crafts a path uniquely suited for you and for me to walk toward the ultimate goal of eternal unity with Him and with each other.  He places upon us the responsibilities we are called to bear and equips us with spiritual gifts as needed to be successful.  As we grow in Him, our responsibilities are likely to grow and with that growth we may well also discover new gifts begin to manifest themselves in our lives. 
            During this journey each believer will likely experience moments of profound intimacy, ‘oneness’ and incredible power with the Spirit.  One term scripture uses to describe such moments is that of being ‘filled with the Spirit’, and while some teach that this term should be synonymous with being ‘baptized in the Spirit’, such does not seem to be the case.  For instance, a quick survey of the book of Acts alone indicates Peter was ‘filled with the Spirit’ on no fewer than three occasions (Acts 2:4, 4:8, 4:31).  Are we to understand he was ‘baptized in the Spirit’ on each of these occasions?  I think not!  It is without doubt that being ‘filled’ with the Spirit may be associated with the baptism of the Spirit, but we must understand that they are not the same thing!   While the baptism of the Spirit will occur only once; a believer may be ‘filled’ with the Spirit many times as he/she experiences a moment of intimate unity with the very Spirit of God.
            Now, at some point in our walk with Christ we will encounter the very first of these intimate moments of unity.  And, I believe it is these indescribably powerful moments of intimacy with the creator that are frequently confused for the baptism of the Spirit, though that is just my guess.  At such times we may find ourselves almost overwhelmed with His presence and power as he moves upon us to reveal Himself to us.  In these moments it is impossible to not be aware of the vastness of His nature, but the thing that strips away all that we are and leaves us weeping, singing and crying out in uncontrolled ecstasy is the poignant realization of the unfathomable depths of His love, compassion and mercy enfolding us!  In that place nothing else exists.  In that place is perfect peace and yet torrents of power flow in, through and around us as the storm of His presence calms everything that rages within us.  For a brief moment we are one with Him as our spirit touches His.  For a moment we can almost understand infinity as we glimpse reality through His eyes and know just how small we truly are and yet just how infinitely priceless we are to Him!
            He reveals himself in this way for many reasons.  Sometimes simply to share a moment of intimacy with His betrothed; sometimes to anoint us for a chosen purpose, move us to a specific action or awaken a new spiritual gift within us.  His purposes are varied but always designed to build, encourage and strengthen his chosen ones while promoting the common good of the entire body of believers to the praise of His glory forever! 

Father, this prayer is not only for myself but for all those who accept the bride price offered up for each of us in the sacrifice of your Son.  We have heard your voice and responded to your call.  We accept for ourselves the price that he paid to purchase us back from our place of shame, to cleanse us from our sin and to bind us to himself in the covenant of ‘oneness’ for all eternity.
            We rejoice at the touch of his Spirit and long for the fullness of his embrace as we prepare ourselves to be a bride without spot or blemish to be presented at his coming.  Toward this end, grant us peace, mercy and love toward one another that we might be completely united as one body so that nothing hinder the joy and intimacy shared between ourselves and Jesus. 
            Father, I pray the world will see the love manifested in the miracle of our becoming ‘one flesh’.  You in Jesus, Jesus in us and us living at peace and in unity with one another and in you.  By this, let the world know that you love us, and let them see our love for you in our obedience of your word and in our love toward one another.  Let their heart be moved with desire to know you and share in the joy of this great love that comes from your hand and from entering into the covenant of one flesh with Christ Jesus.  Because we are one with him and in him, we pray in the name of Jesus, Father, let these things be so.

APPENDIX

The intent of this section is to briefly consider major objections to some of the teachings presented in this writing.  As in all things, it will ultimately be up to the reader to decide what actually represents truth.  In making this determination please allow me to encourage you to prayerfully seek the guidance of the Spirit as only he can unerringly illuminate truth and reveal even the most subtle of deceptions.

WHEN ARE WE BAPTIZED?

            Frequently we encounter the teaching that a person may receive the gift of salvation at some point in their life and then at a later time he/she may receive the baptism of the Spirit.  Contrary to this, scripture emphatically declares that our spiritual baptism is received at the very same moment we enter into a saving relationship with Jesus.  The following scriptures clearly, directly and explicitly demonstrate the juxtaposition of salvation with our spiritual baptism.

1 Cor 12:13 “For we were all baptized by one Spirit into one body – whether Jews or Greeks, slave or free – and we were all given the one Spirit to drink.”

            Every one of us is placed into the body of Christ by the baptism of the Spirit!

Gal 3:26 – 28 “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ (by the Spirit) have clothed yourselves with Christ.  There is neither Jew nor Greek, slave nor free, male nor female, for you are all one (the one flesh of the marriage union) in Christ Jesus.  If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”

Eph 5:31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.  This is a profound mystery – but I am talking about Christ and the church.”

Rom 6:3-5 “Or don’t you know that all of us who were baptized into Christ Jesus (by the Spirit) were baptized into his death (because we are ‘one flesh’ with him)?  We were therefore buried with him through baptism (the baptism which made us ‘one’) into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.  If we have been united with him like this in his death, we will certainly also be united (‘one flesh’) with him in his resurrection.”

Mark 16:15-16 “Go into all the world and preach the good news to all creation.  Whoever believes and is baptized (into the body by the Spirit) will be saved,”

            There is no other way to salvation than through the body of Jesus Christ.  His body is truly the ‘way’, and the ‘door’ to salvation.  The above passages make it irrefutably clear that the baptism given by the Spirit is the only way a person can become a part of his body and therefore the only way to enter into salvation.
            These things seem to be beyond refutation, yet many strive to teach that salvation and the baptism of the Spirit are not intrinsically connected.  As such it would be irresponsible not to at least consider their thinking.  Therefore, let’s now examine the evidence surrounding this point of contention as we search for the fullness of truth in this matter.

THE GREAT DIVIDE

The evidence to support a possible separation in time between the moment of salvation and the spiritual baptism of a person comes from two primary sources; the witness of scripture and the witness of many thousands of individuals who have personally experienced this powerful work of the Spirit after the time of their original salvation.
Experiencial testimonies come from those who have been considered both small and great in the faith.  A very impressive list of names could be easily produced who would readily testify that they received the baptism of the Spirit after the time they received the gift of salvation from the Lord.  Testimonies of this type carry great weight among the believers in Christ and cannot be ignored nor easily explained away.  However, even these ‘pillars of the faith’ would readily admit that the experiences of man can be deceptive and therefore such experiences can never be allowed to supersede the explicit truth of the written word.  Indeed, we must be careful to allow the word to interpret our experiences rather than relying on our experiences to interpret the word of God.  Fortunately the voice of scripture is hardly silent on this matter.  Unfortunately it seems of offer conflicting testimonies and must be weighed very carefully with the guidance of the Spirit to discern what represents truth here.

PENTECOST

            Scripture contains several examples that seem to confirm the understanding that the baptism of the Spirit is a separate event which may occur subsequent to salvation.  The events surrounding Pentecost serve as one of the more compelling examples.
            “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about.  For John baptized with water, but in a few days you will be baptized with the Holy Spirit.” (Acts 1:4-5)  Now exactly when any individual enters into a saving relationship with the Lord is typically beyond the ability of man to know.  Nonetheless it is frequently argued that the moment of salvation for the disciples came some 10 days prior to Pentecost when Jesus breathed on them and commanded them to “receive the Holy Spirit” (Jhn 20:21-23).  If this is so, then the events surrounding Pentecost might very well be understood to suggest that our spiritual baptism is indeed separate from the act of salvation.
            Note very carefully however that this understanding is entirely dependant upon the presumption that the time of the disciple’s salvation was at some point prior to Pentecost.  However, in the spirit of presumptive reasoning, we would do well to examine the evidence surrounding this claim.  Since the passage in John 20:21-23 is the strongest source of evidence suggesting a salvation experience prior to Pentecost lets begin there.
            Following Jesus’ resurrection, he appeared to his disciples on multiple occasions.  Some ten days prior to the feast of Pentecost he once more appeared.  “Again Jesus said, ‘Peace be with you!  As the Father has sent me, I am sending you.’  And with that he breathed on them and said, ‘Receive the Holy Spirit.  If you forgive anyone his sins, they are forgiven, if you do not forgive them, they are not forgiven.’  Now some see this passage as indicating the salvation of the disciples since it is at this time Jesus commands them to ‘receive the Holy Spirit’.  Indeed this appears to be a reasonable conclusion except for three small details.
            First, in this interaction between Jesus and the disciples the Lord never gives any indication that the purpose of this exchange had any connection to salvation.  Instead he appears to be passing the mantle of ministry over to them and providing final instructions about the ministry to them.  The role of the Holy Spirit in this exchange seems more in line with anointing the disciples to take their place in the earthly administration of the ministry than sealing them for an eternal relationship with Christ.
            Second, the very nature of the feast of Pentecost indicates that it was not until the time of that feast that the new covenant, which opened the door for a saving relationship with Jesus as we understand it today, came into effect.  To understand this, we must remember that Pentecost is the holy feast of origination.  Recall if you will that Pentecost was instituted in remembrance of the origination of the first covenant between God and man at Mount Sinai – the covenant of Law.  Couple this with the realization that as Jesus made his way to the cross he meticulously fulfilled the prophecy, meaning and intent of every holy feast pertaining to his first coming exactly as scripture had foreseen.  He became our Passover lamb (Passover speaks of repentance), he is our feast of unleavened bread in that he is the bread of life and is without sin or leaven (speaks of sanctification), he is the firstfruits of the harvest of God’s people (speaks of resurrection), and finally we come to Pentecost.
Just as the first Pentecost, which marked the beginning of the old covenant, occurred precisely fifty days after the ‘resurrection’ of God’s chosen ones from the Red Sea; so to did the second Pentecost mark the beginning of the new covenant and it also occurred precisely fifty days following the resurrection of God’s chosen one!  As such, if Pentecost did indeed mark the beginning of the new covenant, which is virtually certain, then prior to that time a saving relationship under the new covenant would have been impossible.
Finally, we come face to face with scripture itself which clearly insist that “we were ALL baptized by one Spirit into one body” (1 Cor 12:13).  If this is true, then the disciples were also included when scripture said that we were ‘all’ baptized into the body of Christ by the Spirit.  And, since we also know that their spiritual baptism occurred on Pentecost (Acts 1:4-5), then we can with certainty conclude that they were placed into the body of Christ on that very day and it was at the moment of their spiritual baptism that they were sealed by the Holy Spirit and their relationship with Christ under the new covenant began; a relationship which we commonly refer to as – salvation!
Now, with these things in mind it is easy to see that the events surrounding Pentecost do not argue well at all for a separation between the moment of salvation and the baptism of the Spirit.

 
SALVATION COMES TO SAMARIA

            “Philip went down to a city in Samaria and proclaimed the Christ there…. But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized both men and women…. When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.  When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus.  Then Peter and John placed their hands on them and they received the Holy Spirit.” (Acts 8:5-17). 
            Once more scripture appears to offer the understanding that the Holy Spirit may be received after the time of salvation.  And once again the question hinges on understanding when salvation was received by the Samaritans.  However, to fully grasp the when of salvation, it might be prudent to first examine just exactly what ‘salvation’ actually is and represents.  Additionally, it is of interest to note from the above passage that prior to the arrival of Peter and John, the Samaritans had yet to ‘receive the Spirit’ in any form.  This immediately begs the question as to the efficacy of their salvation experience to this point in time and opens the door for other questions as well, which we will examine as we continue on.

WHAT IS SALVATION?

            In our culture today we often talk about ‘getting saved’, ‘receiving salvation’, or ‘entering into a saving relationship with Christ’.  Rarely do we teach what these things mean beyond the generality of ‘a relationship’ and even more rarely does anyone realize what these things portend.  In truth, and fortunately for us, the grace of God that is found in salvation is not dependant upon our ‘theological knowledge’ nor does it require us to fully understand what we are committing ourselves to accept.  Instead, God’s grace is revealed to us and in us as we willingly move to accept the invitation he extends.  But exactly what is this invitation to?  Is it merely an invitation to be exempted from the eternal punishment of non-believers, or is there something more?
            Simply put, the invitation is to become partakers of all the promises of scripture as we are reconciled TO God, THROUGH Jesus, BY our acceptance of the price he paid to purchase us.  Put simply, the invitation Jesus extends to each of us is to become ‘one flesh’ with him (he is in fact the summation of all the promises in scripture) as we enter into the spiritual equivalent of betrothal with the full expectation of our coming marriage to him!
            What?  Does this sound strange to you?  Is this not exactly what we discovered in the first section of this writing as we examined the baptism of the Holy Spirit?  Still, let’s examine this issue again from a little different perspective so that we might appreciate its truth still more.
            Long ago God gave a unique set of wedding customs and ceremonies to the Jewish people to teach them about the wedding of the Messiah to his bride.  These customs and ceremonies are intimately connected to both the feast of Pentecost (the betrothal stage) and the feast of Trumpets (the wedding/marriage stage), and correlate precisely to the pattern of our salvation to form a beautiful picture of the work God is accomplishing in us through Christ Jesus.  As such it would serve us well to briefly consider the portion of the wedding customs that pertain to ‘betrothal’, which is the first stage of the wedding service.  The entire wedding sequence is composed of twelve steps, but for our purposes we will only consider the first seven of those steps.

1.      The bride is selected.

The father of the bridegroom would typically select the bride for his son.  In scripture we can readily see that this was the case with Christ and his bride as well, “Praise be to the God and Father of our Lord Jesus Christ, …. For he chose us in him before the creation of the world to be holy and blameless in his sight.  In love he predestined us to be adopted as his sons through Jesus Christ (by our marriage to him), in accordance with his pleasure and will.” (Eph 1:3-5).

2.  A bride price was established.

The price Jesus paid for his bride was high indeed.  As the whip tore through the flesh of his body he purchased my healing.  As his broken body suffered death upon the cross he ransomed my life.  As he descended into the depths of hell, he made it possible that I might ascend to the heights of heaven.  And as he offered every drop of his innocent blood upon the mercy seat he paid the uttermost farthing for a bride who had once been a harlot. 
            Has ever such love existed among the sons of man?  And how could we whom he thought worthy of such a price not stand ready to give our complete and eternal devotion to the one who has bought us?  As scripture says, “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect.” (1 Pet 1:18-19), and again, “You were bought at a price.  Therefore honor God with your body.” (1 Cor 6:20).
           
3.  The bride and bridegroom are presented to one another.

At this stage of the betrothal process the bride and bridegroom are presented to one another.  Typically it is at this time the bridegroom will declare his intentions and desires to the bride.
            In the Old Covenant, God first presented himself to the people of Israel in this way at Mt. Sinai.  In the New Covenant, Jesus comes to each of us privately and reveals himself, his love and his desire toward us in the ‘secret place’ of our heart. 

4.  A marriage contract is drawn up.

This contract was to state the bride price, the promises of the groom and would specify the unalienable rights of the bride.  For the believer, our marriage contract is the Bible and all the promises of God within that holy text are legally ours.  As it is written, “For no matter how many promises God has made, they are ‘Yes’ in Christ.  And so through him the ‘Amen’ is spoken by us to the glory of God.” (2 Cor 1:20).


5.  The bride must give her consent.

Though all things are now in place, the betrothal ceremony cannot move forward unless the bride agrees to accept that which has been offered by the groom.  At this point the decision rest with her to either accept or decline the invitation he has extended to her.  I’m sure the reader can appreciate the many parallels we see here that point directly to our own choice in whether or not to accept Christ’s offer to ‘enter into a saving relationship’ with him.  I hope you can now better appreciate that the ‘relationship’ we are entering into is not merely directed toward some ambiguous ‘relationship’ but toward marriage itself.  A spiritual union between you and Jesus that will lead to complete and perfect unity as the ‘two’ become ‘one’.  And not with yourself only but indeed with the entire Church of Christ to the glory of God the Father, Amen!

6.  Gifts are given to the bride and the couple shares the cup of the covenant.  Note that this is where the baptism of the Spirit becomes pivotal.

The betrothal rite is completed when the groom gives something of value to the bride and she accepts it.  In today’s culture we most often present a ring to her whom we wish to betroth.  To those who accept the invitation of Jesus, God gives the gift of the Holy Spirit (Acts 10:45, 11:17) who seals us into the body of Christ and imparts the various spiritual gifts that are manifested with his presence.  This truth correlates precisely with the events that surrounded Pentecost which marked the beginning/origination of the New Testament/Covenant.  Finally, the couple shares a single cup of wine which is called ‘the cup of the covenant’.  The groom drinks from the cup first and then offers it to the bride.  As they complete this portion of the ceremony the covenant is irrevocably sealed.  At this point it becomes a legally binding covenant that is the equivalent of marriage.  Even though the bride and groom will live apart for some time yet, and are not permitted the joy of physical intimacy with one another until the marriage is completed at a future time when the groom has prepared all things and comes to claim her; they are fully and legally bound to one another.  In fact, the only way a betrothal contract can be broken at this point is through the process of divorce.  Paul clearly had these things in mind when he wrote, “And you also were included in Christ when you heard the word of truth, the gospel of your salvation.  Having believed, you were marked in him with a seal, the promised Holy Spirit, who is given as a pledge of our inheritance until the redemption of those who are God’s possession – to the praise of his glory.” (Eph 1:13-14, 2 Cor 1:22, 5:5).  And again, ”For we were all baptized by one Spirit into one body…. And we were all given one Spirit to drink.”, 1 Cor 12:13. 

7.  The bride has a mikvah (water immersion), which is a ritual signifying separation and sanctification.

The mikvah, which means ‘pool’ or ‘body of water’ in Hebrew, is a ritual which signifies purification/sanctification.  In general it indicates a separation or turning away from former things.  In the case of marriage it indicates leaving an old life for a new life with your spouse.  As the bride rises from the pool, she begins to focus on her betrothed husband.  During the time of their separation she prepares herself for their coming wedding.  In this time it is her responsibility to learn how to love and care for her betrothed as well as how to tend to those business affairs he might leave in her charge.  Though they may not be allowed physical intimacy, it is expected the two should forge a deeply rewarding relationship as they begin their own personal journey toward becoming one flesh.  The correlation between this act and the believer’s baptism is so clear I will seek no further elaboration on this point.

            Now, all the things in this ceremony were established as a shadow of the things pertaining to the union of Christ and his bride so we might better understand our place, relationship, role and extreme importance to him.  The truth we specifically were seeking in this drama was an understanding of when the baptism of the Spirit occurs in relation to the moment of salvation.
            Obviously the ‘moment of salvation’ is encountered at the same moment the covenant becomes binding.  According to the ceremonial practice above this occurs when the groom gives a gift of great value to the bride and the two drink from the cup of the covenant.  These acts irrevocably seal the covenant between them and serve as the material shadow of the spiritual ‘moment of salvation’ we encounter as we come to Jesus. 
Now according to the scriptures given above, the gift which is given to seal the covenant, mark us as belonging to him and place us securely within his body is the baptism of the Spirit and it is that same Spirit who serves as the cup of the covenant from which we both drink.
Without our drinking from this cup and receiving this spiritual baptism into the body of Christ there can be no salvation!  It was no doubt this exact truth our Lord had in mind when he declared to us, “Go into all the world and preach the good news to all creation.  Whoever believes and is baptized will be saved ….” (Mark 16:15).  Just to be clear, I am not speaking of water baptism.  Water baptism serves as a shadow of our spiritual baptism.  It places us into the ‘material’ body of Christ which is the earthly Church.  It serves as our way of identifying with our Lord in all that he endured and it represents our ‘mikvah’ wherein we set ourselves apart, leave our old lives behind and focus on our new life with he who is now our Lord, savior, and espoused husband.  Water baptism is a thing of great importance, but it has no power to seal us into the true and spiritual body of Christ.  That can only be accomplished by the baptism of the Spirit, and apart from that baptism there is no salvation because there is no covenant and without a covenant there can be no union between you and him!  Understand that I am not saying the New Testament/Covenant does not exist!   I am saying that it only comes into effect for those who accept it and enter into it.  All those who reject the offer of Christ and the price he paid for us are under the edicts of the Old Testament/Covenant and for them the tenets of the Covenant of Law still apply.  We are fond of saying that ‘the law is dead’, but in truth it is only dead to us who, through Christ, have died!
These things were meant to reveal to us the mystery of salvation.  That mystery is simply this; only ONE will ever be found righteous!  That one is Christ Jesus!  Our only hope of being counted as righteous and thus being saved is to become one with him through our spiritual union/marriage to him.  In this, we become one flesh with him and are seen as him as we reside in him!  In this way all men have the opportunity to be seen as righteous and saved from the Father's wrath, though only one, Christ Jesus, will truly be found righteous and thus open the path of salvation to all who might follow.  This is why our Lord declared to us that he was the ‘door’, the ‘way’, the ‘gate’ and helps us better understand just how ‘narrow’ the path of salvation truly is!

One final point should be made. While I use the same illustration as scripture in describing our union to Christ, "one flesh", I'm sure it is apparent to most readers that what we are truly speaking of is a relationship that leads to us becoming 'one spirit' in/with our Lord.

GETTING BACK ON TARGET – RETURNING TO SAMARIA

            Now that we can see the very image of what salvation/betrothal is, and how we become saved through our betrothal to Christ (for we become one with him), perhaps we are now in a better position to understand the events that occurred in Samaria when the word of God first came to them.
We easily and readily understand that they too were chosen by God as were all the children of man, “For God so loved the world (all people are chosen to receive the offer) that he gave his one and only son (the bride price), that whoever believes in him (those who accept the price, become the bride) shall not perish but have eternal life.” (Jhn 3:16).
The bride price had been established and was paid by Jesus at the cross.  The marriage contract (the Bible’s Old Testament contains all the promises of God) had been established.  The people of Samaria had accepted the offer, ”when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized both men and women.”.  They had even gone so far as to have taken the mikvah of baptism to signify the repentance in their heart and their commitment to Jesus.  But the betrothal ceremony was not complete and the covenant could not be sealed until they received the gift of the Spirit and drank from the cup of that same Spirit!  Now, while the truth of these things can be seen both in the ‘type’ of the betrothal ceremony and in the written word, it makes no sense!  Why would God delay in sealing the covenant between himself and his bride?

THE GENTILE DECLARATION

            Perhaps the easiest way to understand this is to look at yet another example of salvation that clearly incorporates the answer to the above question.  The coming of salvation to the gentiles, which largely began at the home of Cornelius, is found in Acts 10 – 11:18 and the reader is encouraged to read the entire passage prior to continuing.
            At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment…. Then a voice told (Peter), ‘Get up, Peter.  Kill and eat.’  ‘Surely not Lord!’  Peter replied, ‘I have never eaten anything impure or unclean.’  The voice spoke to him a second time, ‘Do not call anything impure that God has made clean.’…. The men replied, ‘We have come from Cornelius the centurion.  He is a righteous and God-fearing man, who is respected by all the Jewish people’…. Talking with him, Peter went inside and found a large gathering of people.  He said to them: “You are well aware that it is against our law for a Jew to associate with a Gentile or visit him.  But God has shown me that I should not call any man impure or unclean.  So when I was sent for, I came without raising any objection.  May I ask why you sent for me? (Peter didn’t even know why he was there, is that wild or what???)....  Then Peter began to speak:…. While Peter was still speaking these words, the Holy Spirit came on all who heard the message.  The circumcised believers (Jews) who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles.  For they heard them speaking in tongues and praising God.  Then Peter said, ‘Can anyone keep these people from being baptized with water?  They have received the Holy Spirit just as we have.’….
            The apostles and the brothers throughout Judea heard that the Gentiles also had received the word of God.
So when Peter went up to Jerusalem, the circumcised believers (Jews) criticized him and said, ‘You went into the house of uncircumcised men and ate with them.’  Peter began and explained everything to them precisely as it had happened…. “As I began to speak, the Holy Spirit came on them…. So if God gave them the same gift as he gave us who believed in the Lord Jesus Christ, who was I to think that I could oppose God?”  When they heard this, they had no further objections and praised God saying, “So then, God has granted even the Gentiles repentance unto life.”

            It’s of more than passing interest that the very next verse of scripture tells us that those who had left Jerusalem because of the persecution there were traveling throughout the region, but they were “telling the message only to Jews”.  Hold onto this fact because we will make use of it later.  For now, note carefully in the above passage that even though ‘the apostles and the brothers’ in Jerusalem had heard about all that had occurred in the home of Cornelius and how the word of God had been received by the Gentiles.  They were not rejoicing.  But rather were upset with Peter for having gone to those who by Jewish law and tradition were unclean!
            The point here is that the Old Testament (which is all they had at the time) was considered to be a uniquely Jewish document that was oriented specifically and only toward the Jewish community!  The promises of the Old Testament, and especially the Messiah foretold by that document, were thought to be for the Jewish people only!  The idea that Gentiles might be included was totally foreign to the believers of that time.  Even Peter who had walked with the Lord and was intimately familiar with his great love and forgiveness had to be strongly encouraged and convinced to openly accept that the promises of God and his great salvation might be available to the Gentiles.
            This is highly understandable since the Jews had been indoctrinated into this line of reasoning for quite literally thousands of years.  They were then, and continue to be today a devout people who refused to deviate from the set pattern of religious protocol.  And yet here was God attempting to unveil a most unexpected mystery; the inclusion of a people into his holy family of whom he had previously stated in an emphatic sense that ‘they were not his people’!
To convince the infant Church (which was entirely Jewish in constituency) that this indeed was part of the plan, it is not surprising that God chose to reveal this truth trough the testimony of ‘two or more’ reliable witnesses.  God himself would give testimony through the powerful outpouring of the Holy Spirit, but he needed another to testify.  He needed someone who would be above reproach, who was respected in the young Church and whose testimony would carry great weight among the believers.  In short, he needed Peter, who was a pillar of the young Church of Christ. 
As such, he refrained from pouring his Spirit out on the Gentiles until he had arranged to have his chosen witness in attendance.  Once all things were in place, the Lord opened the floodgates of his mercy and grace in such a way that no one could deny that God had moved to grant ‘EVEN the Gentiles repentance unto life.’! 
Now, this seems clear enough, but it opens another question.  This event occurred several years after Pentecost.  So what are we saying, that God did not make salvation available to the gentiles until then?  God forbid!  Salvation for the gentiles was certainly available before this time, but the message was not being carried to them with any regularity.
The predominant thinking until this time was that the gospel of Christ was a Jewish message for the Jewish people.  We can readily see this was true when we look at Acts 11:19, “Now those who had been scattered by the persecution in connection with Stephen traveled as far as Phoenicia, Cyprus and Antioch, telling the message only to Jews.”  Others, such as the gentiles, were not being included because of the hardness, bitterness, indoctrination and bigotry that existed within the hearts of the Jews toward the gentiles.  These thoughts and concepts existed within the early church and still exist today.  Things such as bigotry, bias and the indoctrination of false teachings can and do hinder the effective spreading of God’s love, salvation, and his message of unity both among the nations and within the Church itself; but it does not stop it because God always has at least a few servants who are not bound by such petty limitations. 
One example is seen in Acts 8: 26-40.  Here Philip, one who apparently saw beyond the race, and ethnic background of a man, shared the gospel of Jesus with an Ethiopian eunuch.  Now this man was a gentile yet Philip brought him to a saving encounter with Christ long before Peter ever set foot in the house of Cornelius!
The encounters of Philip and Peter teach us three things.  First, from the very moment of Pentecost salvation was equally available to both the Jew and the Gentile.  Second, the hardness of men’s hearts can hinder the spread of the gospel of Christ and the unity of his body.  And finally, Philip was an unusual man in that he could look past a life of indoctrination in the ways of ‘Judaism’ to see the value of men through the loving eyes of God.

RETURNING TO SAMARIA – AGAIN

            No wonder then that it was this same man, Philip, God led to preach the good news of Christ Jesus in Samaria even as all the other believers who were scattered from Jerusalem were ‘telling the message only to Jews’ (Acts 11:19).  You see, the Samaritans were a people of mixed blood.  They were part Hebrew, part Gentile and fully despised by the Jews.  Because of their mixed bloodline they were considered only a step above the gentiles on the list of ‘unclean things’ that were unacceptable before God.
            Now, it was in the heyday of this ethnic hatred, and well before Peter’s visit to Cornelius, that Philip chose to go into Samaria and share the gospel of Christ.  Scripture tells us that, ”Philip went down to a city in Samaria and proclaimed the Christ there.  When the crowds heard Philip…. With shrieks, evil spirits came out of many and many paralytics and cripples were healed…. when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized both men and women.” (Acts 8:5-12).
            We might be tempted to think that such a move of God would have been cause for celebration among the believers.  It certainly should have been!  From our viewpoint of today we would have thought the same thing about the work God did among the gentiles of Cornelius’s household, but as we have already seen, we would have been wrong!  The cultural and ethnic biases of the Jews raised a huge barrier to their acceptance of God’s inclusion of the gentiles into the line of Abraham’s seed.  It is a certainty that the barrier against acceptance of the Samaritans, which came before Peter’s visit to Cornelius, would have been only slightly smaller.
            However, in the events of Pentecost God had established a powerful witness to the works of his hand within the young Church.  He also had established through his word the well understood foundation of judgment; that in the mouth of ‘two or three’ a thing is established as truth.  Scripture clearly illustrates how and why he invoked this principle in proclaiming and establishing his acceptance of the gentiles into his holy family.  Should we then be amazed to find that he might also employ this principle to establish another people only slightly less detestable in the eyes of the Jews than the gentiles?
            God, himself, would give witness through the presence and power of his Spirit regarding his will concerning the Samaritans.  However, in order to confirm the truth of his will regarding their acceptance and inclusion in the body of Christ he would need at least one other incontrovertible witness to testify as to the authenticity of this incredible and completely unexpected move of his Spirit.
            For this reason he chose to temporarily withhold the giving of the gift of the Holy Spirit until an indisputable human witness was on the scene, and in fact two were sent!  The Lord saw fit to send both Peter and John to bear witness that he had opened the doors of his mercy, grace and salvation to the Samaritans. 
Remember that in entering into a saving relationship with him we are joining ourselves to him as in marriage.  Even in our wedding services of today the challenge is always posed, “If anyone has a reason why these two should not be joined together let him speak now or forever hold his peace.”  Our Lord knew that many would think to have ‘a reason’ why he should not be joined to the Samaritans and Gentiles.  Therefore, in his infinite wisdom he thought it proper to silence the voices of any who might disapprove of his choice of peoples to add to his bride even before they had a chance to speak.  Perhaps Peter put it best when he stated upon his return to Jerusalem after bringing Cornelius and his household into the family of God, “who was I to think that I could oppose God?”  When they heard this, they had no further objections and praised God saying, “So then, God has granted even the Gentiles (and Samaritans) repentance unto life”. 
 Ultimately, although there was a delay between when the Samaritans accepted the message of the gospel and when the Holy Spirit came to seal the covenant with them, there is nothing in their experience that should lead us to think that salvation can come without the baptism of the Holy Spirit!  Even though the people of Samaria believed and were baptized with water, salvation did not come until they were baptized in the Holy Spirit of God.
This baptism, and thus the sealing of the covenant of salvation with them was delayed in this special instance for the purpose of establishing the will of God once and for all time regarding this special people who were of mixed ancestry.  The same was done once with the Gentiles that they also might be firmly established and God’s will for them clearly displayed.  If we searched a little farther we would also find that this pattern of confirmation was again repeated in Acts 19:1-7.  The purpose of this confirmation was to irrefutably confirm that the baptism of repentance given by John the Baptist, who was immensely popular among the people of that time, was not sufficient to replace being baptized into Christ. 
Each of these was a very special moment in which God moved in a powerful and miraculous way to confirm his will via the testimony of two or three irrefutable witnesses.  These miracles were meant to mark the way before us so we would know the proper course of his will.  I submit, and scripture confirms, that these were not intended to be ‘graven images’ of salvation wherein the experience of every believer must mirror what occurred in the experiences of these peoples.  In truth, this would be impossible since these three experiences differ dramatically among themselves.  The Holy Spirit was delayed in coming to the Samaritans, but the Gentiles and disciples of John received him immediately upon hearing the message.  The Gentiles spoke in tongues even while Peter was still preaching, but Paul laid his hands upon the disciples of John and scripture is not definitive in telling how Peter and John knew the Samaritans had not yet received the Spirit. 
In short, we must guard against becoming obsessed with looking for ‘signs’ and/or thinking that God follows some sort of ‘formula’ in giving the gift of the Spirit.  There is no set pattern, no prescribed formula, no single ‘right’ way to receive the gift of his Spirit.  It happens when a person is convicted by the Spirit of his/her need for a savior.  It happens when that person calls out to Christ from the depths of a burdened heart, repents of all wickedness the Spirit has revealed and embraces the offer of committed relationship Jesus has extended.  Ultimately it happens when God, who knows the heart of every man, sees our sincerity and sends his Spirit to wash over us, dwell within us, place us as part of the body of his son, seal us until the day of redemption and mark us as belonging to him forever!  All glory, praise and honor be unto God the Father and Jesus Christ our Lord, savior, and beloved husband forever, Amen!

SPECIAL NOTE

            This section has clearly defined what has been previously stated in this work.  Specifically the understanding that apart from the baptism of the Spirit, salvation is impossible!  Now, for many that statement immediately brings defensive apparatus of all kinds into full swing and not always for the same reasons. 
            Regardless of our denominational backgrounds we have all been indoctrinated to view the baptism in some particular light that in all probability does not line up with what is being presented in this work.  All I ask is that you, the reader, prayerfully consider the things that have been presented.  Ask the Spirit to illuminate both the truths and the falsehoods that might be present in this work; then obey his leading; not my leading, not your pastors nor your favorite TV evangelist, but the leading of the Spirit of truth.  Nothing more can or will be asked.
            Finally, I am committed to the truth that weather or not you agree with me on these things, if you are a part of the body of Christ and call Him Lord then you are my brother or sister in the kingdom of God.  As such, I extend my love and prayers to you that the grace of God will cover your life and bless the path he has set before you.  I pray these issues, important though they may be, will never place a dividing wall between us such that the unity of the body of Christ, of which we are both a part, should suffer loss.  He died that we might be one, first with him and also with each other.  I look forward to spending eternity with both him and with all of you who are my brothers and sisters; and all God’s people said…. AMEN!!

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